Bismika Alllahuma

Ibn Hazm (994CE-1064CE)是伟大的声望的一位回教学者在科多巴在回教西班牙时代期间和广泛被看待，因为比较宗教的“父亲”。 在他的庆祝了 杰作 给权 Kitab AlFasl fi Al Milal wa AlAhwa’ wa AlNihal他由圣经的几世纪和， Krentz承认， Hazm的批评一般代表一个的Ibn，虽然基本，系统的历史的批评把现代圣经的原文校勘日期填早¹. 他通过圣经的内部矛盾的许多举例子在圣经的原文校勘展示了他的英勇。 以下圣经矛盾被提取从 对其他宗教的回教理解： Ibn Hazm的Kitab AlFasl fi AlMilal wa AlAhwa的研究’ wa AlNihal² 并且insha’阿拉这将是再生产圣经的Ibn Hazm的批评萃取物的一个持续的系列的一部分，并且基督教和我们在我们的部分将做进一步阐述提炼他的论据和进一步加强我们的论点反对圣经。

真正地萨拉亚伯拉罕的姐妹？ Ibn Hazm对萨拉表示怀疑的状态作为是亚伯拉罕的 姐妹 并且他的 妻子如接受那 即从圣经的透视，在旧约导致各种各样的分歧与其他段落关于将互相抗辩的道德和神学问题。 这关于是萨拉的夺取故事由Pharaoh和在创世纪12:10叙述的Abime’ elech - 18和创世纪20，创世纪17:17和创世纪20:1 - 18。

我们在萨拉夺取的故事如下援引相关段落。

现在有饥荒在土地。 如此Abram下来埃及逗留那里，为了饥荒是严厉的在土地。 当他将进入埃及，他对Sar’ ai说他的妻子， “我知道您是妇女美丽注视; 并且，当埃及人看见您，他们将说， `这是他的妻子’; 然后他们将杀害我，但他们将让您居住。 Say you are my sister, that it may go well with me because of you, and that my life may be spared on your account.” When Abram entered Egypt the Egyptians saw that the woman was very beautiful. And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house. And for her sake he dealt well with Abram; and he had sheep, oxen, he-asses, menservants, maidservants, she-asses, and camels. But the LORD afflicted Pharaoh and his house with great plagues because of Sar’ai, Abram’s wife. So Pharaoh called Abram, and said, “What is this you have done to me? Why did you not tell me that she was your wife?³

From there Abraham journeyed toward the territory of the Negeb, and dwelt between Kadesh and Shur; and he sojourned in Gerar. And Abraham said of Sarah his wife, “She is my sister.” And Abim’elech king of Gerar sent and took Sarah. But God came to Abim’elech in a dream by night, and said to him, “Behold, you are a dead man, because of the woman whom you have taken; for she is a man’s wife.” Now Abim’elech had not approached her; so he said, “Lord, wilt thou slay an innocent people? Did he not himself say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ In the integrity of my heart and the innocence of my hands I have done this.” Then God said to him in the dream, “Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against me; therefore I did not let you touch her. Now then restore the man’s wife; for he is a prophet, and he will pray for you, and you shall live. But if you do not restore her, know that you shall surely die, you, and all that are yours.” So Abim’elech rose early in the morning, and called all his servants, and told them all these things; and the men were very much afraid. Then Abim’elech called Abraham, and said to him, “What have you done to us? And how have I sinned against you, that you have brought on me and my kingdom a great sin? You have done to me things that ought not to be done.” And Abim’elech said to Abraham, “What were you thinking of, that you did this thing?” Abraham said, “I did it because I thought, There is no fear of God at all in this place, and they will kill me because of my wife. Besides she is indeed my sister, the daughter of my father but not the daughter of my mother; and she became my wife. And when God caused me to wander from my father’s house, I said to her, ‘This is the kindness you must do me: at every place to which we come, say of me, He is my brother.’” Then Abim’elech took sheep and oxen, and male and female slaves, and gave them to Abraham, and restored Sarah his wife to him. And Abim’elech said, “Behold, my land is before you; dwell where it pleases you.” To Sarah he said, “Behold, I have given your brother a thousand pieces of silver; it is your vindication in the eyes of all who are with you; and before every one you are righted.” Then Abraham prayed to God; and God healed Abim’elech, and also healed his wife and female slaves so that they bore children. For the LORD had closed all the wombs of the house of Abim’elech because of Sarah, Abraham’s wife.⁴

From the passages that we have cited briefly above, Ibn Hazm raises the following objections which we note as follows:

(a) it is inconceivable that a woman of more than 90 years⁵ was fair and attractive enough to have lured Abime’elech;
(b) they told a lie to both the kings, i.e., that Sarah was Abraham’s sister, which is not acceptable for a Prophet of God to have told a lie;
(c) if Sarah was really Abraham’s sister as the passages suggest, then either Abraham had violated the Mosaic Law which forbids one to marry one’s sister or that the Torah had abrogated Abraham’s Shari’ah, hence implying that there is abrogation which Jews and Christians vigorously deny⁶

Thus, based on the objections above pointed out by Ibn Hazm, we thus say that this story of Sarah being Abraham’s sister is not without inconsistency when conferred with the other passages in the Bible and thus this is an internal contradiction of the Bible with no clear answer.

It should also be mentioned in passing that Ibn Hazm had discussed the issue with a contemporary Jewish scholar of his era named Samuel Ben Joseph, or Ibn al-Naghrilah. The question of the sister/wife motif still remains a puzzing and disturbing question to modern Biblical scholars who consider it to be different strands of traditions which were woven together in confusion. Ibn al-Naghrilah had told Ibn Hazm that the word ukht (sister) as used in the passage means just a relative and not neccessarily a sister as understood by him. Ibn Hazm replied to this by citing Genesis 20:12 which reads as:

“Besides she is indeed my [Abraham's] sister, the daughter of my father, but not the daughter of my mother, and she became my wife.”

Needless to mention, this answer left Ibn al-Naghrilah confused and silent.⁷ Perhaps the today’s Christian missionaries should take a leaf from the example of Ibn al-Naghrilah and remain silent as well.

And only God knows best!

1. Edgar Krentz, The Historical Critical Method (Fortress Press, 1975), p. 41 [back]
2. See Ghulam Haider Aasi, Muslim Understanding Of Other Religions: A Study of Ibn Hazm’s Kitab al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal (Adam Publishers, 2004), pp. 92-114 for extracts of Ibn Hazm’s major criticisms of the Pentateuch. [back]
3. Genesis 12:10-18 [back]
4. Genesis 20:1-18 [back]
5. See Genesis 17:17 which indicated Sarah’s age: “Then Abraham fell on his face and laughed, and said to himself, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” [back]
6. Kitab al-Fasl, pt. 1, p. 135 [back]
7. ibid. [back]